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Dissertations / Theses on the topic 'Covenants Covenant theology'

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Published: 4 June 2021

Last updated: 16 February 2022

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1

Goodfellow, Timothy Scott. "The fall of the Davidic dynasty Israel's reflections on the Davidic covenant in and after the exile /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

Keating, Anthony. "A study of the Davidic Covenant examining the prospect of conditions." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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3

Rowland, Charles Ross. "The conditional elements of the unconditional Abrahamic covenant in the light of the ancient royal grant covenant form." Portland, Or. : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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4

Fodor, Patrick S. "Preaching as sacramentum "covenant" as central paradigm for sacramental preaching /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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5

Rasor, Peter Jay. "A critical analysis of covenantal infant baptism." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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6

Smedley, Todd Matthew. "The covenant theology of Zacharias Ursinus." Thesis, University of the Highlands and Islands, 2012. https://pure.uhi.ac.uk/portal/en/studentthesis/the-covenant-theology-of-zacharias-ursinus(1dce61f1-ef90-40ff-b69b-065fd520ccf5).html.

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This thesis provides an analysis of the covenant thought of Zacharias Ursinus (1534- 1583) who further advanced the idea of a bi-covenantal scheme in the development of covenant theology in the sixteenth century and seeks to demonstrate how such advancement did not diminish the gratuitous nature of the gospel. Understood within the larger framework of his theological system it becomes evident that his original foedus naturale did not arise out of an overly speculative scholastic methodology. Instead, it served as the corollary of the foedus gratiae he inherited from his Reformed predecessors. An analysis of his teaching on the natural law, the law-gospel dichotomy, the federal headship of Adam and Christ and the imputation of Christ’s righteousness for Adam’s disobedience reveals how the foedus naturale emerged organically from his convictions on these heads of doctrine. The methodology is both systematic and historical. It begins with a study of his theological development as examined in the context of his life and written works followed by a review of the contributions of previous secondary literature that exists on this subject. Both the doctrine of God and the doctrine of the knowledge of God are analyzed as they provide insight into his theological methodology showing it to be biblical rather than philosophically speculative. The heart of the thesis is a close examination of the foedus gratiae and the foedus naturale which demonstrates how the two complement each other and how they relate to other theological distinctives within his thought. The study concludes by showing how his doctrine of justification, namely double imputation, lays the basis for the formulation of his pioneering idea of a foedus naturale.

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7

Hall, Robert G. "Church discipline in Puritan New England an expression of covenantal order /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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8

Holsteen, Nathan D. "The popularization of federal theology : conscience and covenant in the theology of David Dickson (1583-1663) and James Durham (1622-1658)." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=165721.

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This thesis aims to examine the lives and works of David Dickson and James Durham in order to obtain an accurate picture of their particular sort of federal theology. It also aims to investigate their role in the establishment of Scottish federal Presbyterianism. The conclusion is that Dickson and Durham, by means of their influential position and work at a critical time in the Scottish church's history, played significant roles in the shaping of Scottish federalism in its presbyterian form. Further, those roles are best defined by their participation in the popularisation of federal theology through the use of the doctrine of conscience. The thesis begins by considering the origins of federal theology, as well as the development of that theology in the Scottish context. The Scottish socio-political context is also reviewed. These pursuits provide an understanding of the theological tradition to which Dickson and Durham belonged, and also establish a framework against which their theology can be judged. The thesis then turns to a consideration of the life and work of David Dickson. Biographical information is presented in order to attain greater understanding of his works, and a brief description of all of Dickson's published works establishes familiarity with important themes in Dickson's thought. Dickson's theology is then carefully reconstructed from the original sources. The centrality of the federal schema is highlighted, and his federalism is followed throughout his soteriology. Points of tension between Dickson's theological heritage and the emphases found in his three-fold convenant system are delineated and explained. Finally, Dickson's doctrine of conscience is examined, and its place in his promulgation of federal theology is described.

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9

Aernie, Jeffrey W. "The relationship between the old and new covenants an analysis of 2 Corinthians 3:7-18 /." Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1558.

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10

Foster, Stuart J. "Communicating covenant concepts in Africa, with special reference to the Lomwe and Makhuwa." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.

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11

Black, Michael Thomas. "The theology of the corporation : sources and history of the corporate relation in Christian tradition." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:552b2250-f462-490c-8156-29cf430431af.

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This essay presents evidence that the institution of the corporation has its origins and its main developmental 'epochs' in Judaeo-Christian theology. The notion of the nahala as the institutional symbol of the Covenant between YHWH and Israel is a primal example of the corporate relationship in its creation of an identity independent of its members, its demand for radical accountability on the part of its members, and in its provision of immunity for those who act in its name. On the basis of the same Covenant, St. Paul transforms an ancillary aspect of Roman Law, the peculium, into the central relationship of the Christian world through its implicit use as the institutional background to the concept of the Body of Christ. The exceptional nature of this relationship allows the medieval Franciscans and the papal curia to create what had been lacking in Roman Law, an institution which can own property but which cannot be owned. This relationship is subsequently theorized as the Eternal Covenant by Reformed theologians and successfully tested in one of the greatest theological/social experiments ever recorded, the 17^th century settlement of North America. The alternative 'secular' explanation of the corporation provided by 19^th century legal philosophy relies implicitly on the theological foundations of the corporation and remains incoherent without these foundations. The theological history of the corporation was recovered in the findings of 20^th century social scientists, who also identified corporate finance as the central corporate activity in line with its Levitical origins. Although the law of the corporation is secular, the way in which this law was made a central component of modern life is theological. Without a recovery of this theological context, the corporation is likely to continue as a serious social problem in need of severe constraint.

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12

Muutuki, Joseph Mwasi. "Covenant in relation to justice and righteousness in Isaiah 42:1-9." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80220.

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Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study focuses on covenant in relation to justice and righteousness in Isaiah 42:1-9. The main purpose of the study is to grapple with the idea of whether the Old Testament scholarly research on covenant is relevant for the theological-ethical understanding of covenant amongst African believing communities in general and in particular the Kamba community of Kenya. The research employs the socio-rhetorical approach, a method used to explore textures in a multi-dimensional way. In applying Robbins‘ (1996a, 1996b) textual analysis to the text of Isaiah 42:1-9, both the intra and intertextures are examined in order to gain the narrator‘s rhetorical strategy. It is possible to demonstrate that the mission of the Servant of the Lord was to establish justice and righteousness on earth. We show these terms are relational and ethical in nature. Justice restores damaged relationships in order for a community to have peace with itself. Righteousness on the other hand governs moral relationships and demands each member of the community acts right. These demands are required in order to regulate a cohesive social and cultural community that takes each other‘s social needs into account. Moreover, we show through intertexture in chapter three that texts reconfigure themselves either explicitly or implicitly. It is shown that three concepts, justice, righteousness and covenant exhibit moral characteristics when used together. Within covenant framework they have to do with taking care of the needs of the oppressed. Furthermore, in chapter four through social and cultural texture we show how the Israelites and Judah later are unable to fulfill their obligations to the poor because of the moral decay, which affected all spheres of their life. The Servant of YHWH is promised to usher in a new era of social justice. Additionally, in chapter five it is shown that the ideological texture highlights God‘s theological viewpoint characterized by the tension between the two covenants. We have attempted to show from Isaiah 42:1-9 that the theological-ethical understanding of covenant accommodates the Akamba covenant.
AFRIKAANSE OPSOMMING: Hierdie proefskrif fokus op die verbond in samehang met reg en geregtigheid in Jesaja 42:1-9. Die primêre doel van die studie is om te vra of Ou-Testamentiese navorsing enige relevansie het vir die teologies-etiese verstaan van die verbond in geloofsge-meenskappe in Afrika oor die algemeen, maar ook in die Kambagemeenskap (Kenia) in die besonder. In die ondersoek word sosio-retoriek benut om tekstuele verbande op 'n multi-dimensionele manier te ondersoek. In die toepassing van Robbins (1996a, 1996b) se tekstuele analise op Jesaja 42:1-9, word beide die intra- sowel as die intertekstuele verbande ondersoek ten einde te bepaal watter retoriese strategie ter sprake is. Dit is moontlik om aan te toon hoe die Dienaar van die Here daarop gemik was om reg en geregtigheid op aarde te vestig as relasionele en etiese begrippe. "Reg" herstel beskadigde verhoudings ten einde 'n samelewing in staat te stel om vrede onderling te ervaar. "Geregtigheid" bepaal die morele verhoudings en vereis dat elke lid van die gemeenskap eties korrek optree. Hierdie vereistes is noodsaaklik ten einde 'n samehangende sosiale en kulturele samelewing daar te stel waarbinne die lede mekaar se behoeftes in ag neem. Daar word in hoofstuk drie aangetoon hoe verbond in Jesaja 40 – 55 implisiet en eksplisiet gerekonfigureer word. Hierdie rekonfigurasie vind plaas wanneer die drie begrippe reg, geregtigheid en verbond morele kenmerke ontwikkel wanneer dit saam gebruik word. Sodoende ontwikkel die verpligting om binne 'n verbondsraamwerk sorgsaamheid vir die behoeftes van die onderdrukte te ontwikkel. Vervolgens word in hoofstuk vier aangetoon hoe aandag vir die sosiale en kulturele verbande van Jesaja 42:1-9 uitwys hoe die Israeliete en Judeërs nie instaat was om hulle verpligtinge teenoor die armes na te kom na aanleiding van die morele verval wat alle tereine van hulle lewe beïnvloed het. Die Dienaar van JHWH word belowe ten einde 'n nuwe era van sosiale geregtigheid te vestig. Ten slotte word daar in hoofstuk vyf uitgewys dat die ideologiese verband beklemtoon hoe God se teologiese alternatief gekenmerk word deur die spanning tus-sen twee sieninge van die verbond (onvoorwaardelik sowel as voorwaardelik). Teen die agtergrond is geargumenteer dat Jesaja 42: 1-9 se teologies-etiese herdefiniëring van die verbond 'n Akamba begrip daarvoor akkommodeer.

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13

Pool, Michael James. "Redefining Covenant: Moving Toward Catholic Non-Supersessionism in Covenantal Considerations." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106893.

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Thesis advisor: Ruth Langer
The topic of covenant is perhaps the most fundamental means for humans to think about their relationship to God within a particular religious tradition. Since the time of the Second Vatican Council, the Church has gradually been reconsidering what covenant means for Catholics worldwide, especially in relation to other traditions, namely Judaism. Therefore, this paper initially aims to identify what covenant means for Jews and Catholics on an individual basis and how each tradition has historically thought about the other. Secondly, being written from a Catholic standpoint, this paper aims to redefine what covenant means for Catholicism in terms of how it addresses Judaism. Ultimately, this paper proposes a Catholic model for thinking about Judaism in a non-supersessionist manner
Thesis (BS) — Boston College, 2016
Submitted to: Boston College. College of Arts and Sciences
Discipline: Departmental Honors
Discipline: Theology

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14

Duncan, Jennings Ligon. "Covenant idea in ante-Nicene theology." Thesis, University of Edinburgh, 1995. http://hdl.handle.net/1842/10618.

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This thesis argues that the covenant idea was more significant in the writings of particular ante-Nicene theologians than has generally been admitted in patristic research or general surveys of the history of the covenant idea in the Christian tradition. Indeed, this survey of the covenant idea in the ante-Nicene period demonstrates a significant usage, development, and modification of the covenant concept as it is found in the OT and NT writings and in early Judaism. This investigation reveals that the covenant idea functions in several arenas of early Christian thought. It is employed (1) to stress moral obligations incumbent upon Christians; (2) to show God's grace in including the Gentiles in the Abrahamic blessings; (3) to deny the reception of these promises to the Israel of the flesh, that is, Israel considered merely as an ethnic entity; (4) to demonstrate continuity in the divine economy; and (5) to explain discontinuity in the divine economy. In reviewing the role of early Christian covenant thought in these areas, this thesis argues that (1) the pre-Nicene theologians usually take OT covenant passages (not NT passages) as the starting point in their applications of the covenant concept to Christian living; (2) the early Christian use of the covenant idea evidences that they understood the covenant to be both unilateral and bilateral, promissory and obligatory, to bring divine blessings and entail human obedience; (3) these writings also show that, from the very earliest times, Christian authors (following OT and NT examples) have employed the covenant concept as a key structural idea in their presentations of redemptive history; (4) contrary to the suggestions of previous studies, there is no evidence of a gap in the usage of the covenant idea after the era of the NT writings; (5) the covenant idea was closely linked to the early Christian self-understanding as the people of God; (6) the covenant idea is not monolithic in the thought of the authors surveyed. It is employed with differing emphases and takes on varying shades of meaning in their respective writings; (7) genetic connections in specific usages of the covenant idea can be found in different pre-Nicene authors (e.g., Justin, Irenaeus, Tertullian). The argument of this thesis proceeds by first reviewing the role of the covenant idea in the writings of the NT, the Apostolic Fathers, and Justin. This provides background for comparison and contrast with subsequent theological reflection on the covenants in Christian theology. Then we consider, in turn, the covenant idea in Melito, Irenaeus, Tertullian, Cyprian, Origen, Clement of Alexandria, Hippolytus, and Novatian. In each, specific employments of the covenant idea are inventoried. In the epilogue, our findings are summarized and conclusions are drawn. This study is significant for at least these following reasons: (1) It confirms current research on the Jewish matrix of early Christianity, from a vantage-point not yet exploited. (2) It reviews in greater detail the early Christian covenant thought which is now being acknowledged to have been influential on the sixteenth-century Reformers (such as Bullinger and Calvin). (3) As the first extensive patristic survey of the covenant idea, it fills a significant lacuna in the history of ideas. (4) It lays the groundwork for more detailed considerations of the covenant concept in the pre-Ni cane and post-Nicene eras.

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15

O'Reilly, H. Christine. "A new company, a new covenant : covenant small groups for pastors /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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16

McClain, Douglas M. "Marriage as covenant." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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17

Trindade, Ivanildo. "An exegetical examination of the elements of eternality and conditionality in the covenant of David." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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18

Ferry, Brenton Clark. "Works in the Mosaic covenant a Reformed taxonomy /." Philadelphia, PA : Westminster Theological Seminary, 2009. http://dx.doi.org/10.2986/tren.036-0407.

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Thesis (Th. M.)--Westminster Theological Seminary (Philadelphia, Pa.), 2009.
Typescript. Includes vita. Description based on microfiche version record. Includes bibliographical references (leaves 118-124).

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19

Loosley, Steve. "New covenant spirituality walking in the new covenant with the Spirit (Gal. 5:13-25) /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0840.

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20

Masolwa, Stephen S. "A study of the relationship of Jeremiah's new covenant with the Mosaic covenant in content and form." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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21

Gonzales, Alexander R. "The divine proclamation formula as the basis for renewal of the Sinaitic covenant a literary exposition of Exodus 34:6-7 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p001-1079.

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22

Tabert, George Thomas. "Covenant in Galatians 3:15-18 : a comparative study in the Pauline and Jewish covenant concepts." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28300.

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The present thesis investigates Paul's understanding of covenant in Gal 3:15-18 and relates it to covenantal thought in Judaism. The Biblical covenant is commonly thought of as a contract with the result that the law is not seen as a covenant in itself but only as part of a covenant. This covenantal view of the law is seen as the specific OT and Jewish view and forms the background against which Paul's treatment of the law is studied. The contractual view of covenant and the resultant way of relating Paul's treatment of the law to Jewish thought is challenged. The problem of defining Paul's covenant concept is approached from a study of Gal 3:15. The attempts to interpret this text as a description of some institution of the Greco-Roman world are found deficient. A fresh attempt is made to understand this text as referring to the OT covenant. It is argued that diathēkē means "an enactment" or "ordinance." This claim counters the common notion that the specific idea in this term is that of one-sidedness in an arrangement, a nuance absent from the Hebraic term běrît. By understanding the OT covenant as an enactment, Paul works with the definition of covenant reflected in the OT and universally held in Judaism. There is therefore no disparity between Paul and Judaism in definition of covenant, as is often assumed. Since covenant is an enactment, law itself is a covenant rather than being part of a covenant. This notion lies behind the singular covenant motif seen in the literature from Qumran. The sectaries saw only one covenant between God and his people, of which the various covenant formulations of the OT are only renewals. The one covenant is identified with the law. Other Jewish sources surveyed reflect the same theology of covenant. Paul also understands the law as a covenant but denies the singular covenant motif. In Gal 3:17-18 he treats the Abrahamic and Mosaic covenant formulations as separate and mutually exclusive covenants. By breaking with the singular covenant motif, Paul finds himself outside the pale of Jewish covenantal thought. Paul's break with the Jewish understanding of law lies thus in his interpretation of the OT covenant formulations.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

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23

Durham, Kenneth Morgan. "The Abrahamic covenant and justification by faith a reciprocal relationship? /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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24

Larson, Mark James. "Covenantal baptism." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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25

Taylor, Edmund P. "Circumcision the epitome of the Abrahamic covenant /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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26

Gaede, John Menno. "'Taught by God' John's use of Jeremiah 31:31-34 in 1 John 2:27." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1097.

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27

Holdridge, Don. "Is the Abrahamic covenant of Genesis conditional or unconditional?" Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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28

Person, Robert W. "An understanding of the concept of the New Covenant in Hebrews 8-10." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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29

McEwen, Alastair Reid. "The new covenant of Jeremiah 31:31-34 in its biblical theological setting." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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30

Harman, John M. "The "commander's" message in Joshua 5:13-15 its narrative purpose and theological significance for Israel /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1130.

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31

Ward, James I. "The interpretation of "draw near" in Hebrews 10:22." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1171.

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32

Adeyemi, Olufemi. "The fulfillment of the new covenant in Heb. 8:8-13." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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33

Raddish, Mark Rondell. "The relevance of the Abrahamic covenant to Israel and the people of God based on its form and function as viewed from the Old Testament." Lynchburg, Va. : Liberty University, 1990. http://digitalcommons.liberty.edu.

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34

Wade, Anthlone W. "The use of Jeremiah 31:31-34 in the argument of Hebrews 8." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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35

Nassau, Scott P. "Psalm 89 as a midrash on the Davidic covenant." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1216.

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Thesis (Th. M.)--Dallas Theological Seminary, 2008.
Expanded version of a paper read at Center for Leadership Development, Southwestern Baptist Theological Seminary during the ETS Southwest Region Spring Conference of the Evangelical Theological Society and the Evangelical Missiological Society in Fort Worth, Texas, March 23-24, 2007. Includes bibliographical references (leaves 58-66).

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36

Bill, Carol. "The blessing of Eden restored through the covenant of peace." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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37

Pillai, Vijay R. "The new covenant background of 2 Corinthians 3:1-4:6." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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38

Graf, Bob. "A study of Genesis 8:20-9:17 post-flood conditions and the Noahic covenant compared to their pre-flood counterparts /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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39

Baker, Tonya L. "Jeremiah 31:31-34 the new covenant from an Old Testament perspective /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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40

Reese, Michael S. "Covenant faithfulness as a major theme in the book of Ruth." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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41

Smith, Phil. "Jeremiah 30-31 and Paul." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p050-0162.

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42

Gault, Brian C. "The covenant of creation an exegetical and theological investigation of the image of God in Genesis 1:26-28 as the sign and seal of the covenant of creation, and of the covenant of works in Genesis 2:16-17 as the fourth stipulation of the covenant of creation /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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43

Maalouf, Tony T. "An appraisal of the new covenant in progressive dispensationalism." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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44

Gibbs, Gene. "What is new about the new covenant in two Pauline epistles." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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45

Yamaguchi, Norio. "Sacrifice, curse, and the covenant in Paul's soteriology." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.

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Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.

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46

Caudill, Norah J. Whipple. "The use of the wilderness motif in Psalm 95 and Hebrews 3-4." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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47

Grant, Lloyd W. "The covenant relationship a step toward a hermeneutical-homiletical framework for legal literature /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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48

Koopmans, William T. "Memorializing covenant identity a study of Old Testament memorials and monuments /." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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49

Worden, Skeets E. "Promise of the land to Abraham in Genesis 17:8." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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50

Haller, James W. "The importance of the presence of God in the covenant renewal of Exodus 33-34." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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